SIX FUNDAMENTAL TRUTHS RELATED WITH THE SOUL

Here are the six fundamental truths related with soul, preached by the Tirthankaras (The Enlightened Masters) and explained by Shrimad Rajchandra.

"Those enlightened, who have attained true knowledge of Self, have described the following six fundamentals as the supreme abode of right faith".

1. Soul Exists - First fundamental:

‘There is an existence of the soul’. As there is an existence of physical objects like pot, cloth, etc, so is the existence of soul. As the properties of pot, cloth, etc. are the evidence of their existence, so the obvious property of consciousness to manifest itself as well as others is the evidence of the existence of soul.

2. Soul is Eternal - Second fundamental:

‘The soul is eternal’. A pot or a cloth stays as such for some time; but the soul stays forever. The pot and cloth are composed of some materials, but the soul is a substance on its own because it is not possible to produce a soul. Consciousness cannot arise out of any composition, so it is not a product. Because the soul is not created, it is nonperishable. As what cannot be produced cannot merge into anything else.

3. Soul is the Doer of its Action - Third fundamental:

"The soul is the doer (Kartä)’. All objects are associated with purposeful activity. All of them are seen with some or the other process that causes alterations. The soul also is imbibed with activity. Having the actuation, it is doer. The omniscient Lords have described three types of such actuation. In the absolute state when the soul stays tuned to its pure nature, it is the doer of that nature; in normal practice (which can be experienced; which comes in close contact), it is the doer of material Karma; and nominally, it is the doer of physical objects like buildings, towns, etc.

4. Soul Bears Consequences of its Action - Fourth fundamental:

‘Soul bears consequences’. (Soul is Bhoktä) All activities are fruitful. It is the obvious experience that whatever is done has its consequences. Consumption of poison or sugar and contact with fire or snow do not fail to produce their respective consequences. Similarly, if the soul indulges in defiled or undefiled state, that state too is bound to be fruitful and it produces consequences.

Thus being doer soul is Bhoktä and it bears the consequences as well.

5. Soul Can Be Liberated - Fifth fundamental:

‘There is liberation’. Soul has been described above as being doer of material Karma and being subject to their consequences. Those Karma can, however, be terminated as well; because even if prevailing defilement etc. are very acute, they can be reduced by discontinuance of practice, by avoiding contact and by calming them down. They are reducible and can be destroyed. The state of bondage thus being destructible, the pure state of soul devoid of all bondage is the state of liberation.

6. Means to Achieve Liberation - Sixth fundamental:

‘There are means to achieve liberation’. If bondage of Karma simply continues to occur, its cessation can never be visualized. There are, however, factors like right faith, right knowledge, right conduct, conviction, staying tuned to soul, detachment, devotion etc. that are manifestly opposites of the bondage of Karma. By the intensity of these means, the bondage gets loose, gets pacified and can be destroyed. Therefore, knowledge, faith, restraint etc. are the means for attaining liberation.

These six fundamentals, which are termed by the blessed enlightened as the supreme abode of right faith, have been narrated here in brief. The soul that is closer to liberation would easily find them accurate and entirely convincing. Consideration of these aspects in all perspectives would lead to the rise of discernment within. The supreme entity has pronounced these six fundamentals as beyond all doubts. Discernment arising from these six aspects can be helpful to the soul in comprehending its true Self.

The enlightened entities have laid down the teaching of these six aspects for removing the sense of ego and attachment of the worldly soul that arises from its dreaming state, which has been prevailing since time without beginning. If the soul realizes that its true nature is beyond that state, it would easily gain awareness and obtain right faith. By gaining right faith, it would attain liberation in the sense of realizing its true Self. The sense of exultation, grief or other interaction would not occur to it from any perishable, impure or such other impact. That awareness would lead it to experience, from close proximity, its own natural purity, perfection, imperishability and boundless joy.

It has been accustomed to identity itself with unnatural states. It would now gain a clear, visible, vivid, manifest experience of being completely distinct from such states. The interaction with the perishable or such other objects would not be viewed by it with the sense of desirability or undesirability. It would feel gratified with the knowledge and experience of its own true Self as being the abode of perfect greatness, free from any affliction of birth, old age, death, disease etc.

All the people, who are convinced of the soul, by the appropriate description of these six fundamentals by the supreme entities, have realized their true state. In the past, such people have gotten free from worries, disease, afflictions and all other interactions; presently such people do get free and the same will happen in the future.

Let our highly devoted obeisance be to the enlightened entities who have laid down the path to abide at ease within the true self that can forever end the affliction of birth, old age and death.

The true nature of the soul can arise by daily and continuous adoration of their innate compassion. Lotus like feet of such enlightened may always stay within our hearts.

It is not possible to define the attributes of the enlightened, the adoption of whose instructions easily leads to the manifestation of true Self as evidenced by these six fundamentals. By such manifestation, the soul gains fearlessness that arises from the attainment of everlasting bliss.

By their innate compassion, the enlightened entities have conferred the supreme disposition without desiring any thing whatsoever and yet have never conceived that so and so is my pupil or is mine because he is my devotee. Repeated obeisance with intense devotion is to such enlightened entities.

Such entities have laid down devotion for the true Guide solely for the benefit of Pupils. They have prescribed devotion so that the tendency of pupils may stay towards the state of the Guide’s soul, self-indulgence may come to an end by witnessing their unprecedented attributes and the true Self may be easily visualized. Our all time obeisance will be to that devotion and to those enlightened entities.

Omniscience has of course not been presently manifested. It has, however, been clearly known as a potentiality from the words of the enlightened entities. Omniscience exists as a matter of faith, as a state to be contemplated and a state to be aspired; and from the absolute point of view, it is prevalent within. Repeated obeisance with supreme devotion is to the benevolence of the enlightened entity, by whose grace this soul easily got worthy of attaining omniscience that manifests the unobstructed bliss.

article courtesy: Jain Philosophy & Practice

TRIPLE GEMS OF JAINISM: RATNA TRAYA

Jainism emphasises that ratnatraya (triple gems of Jainism) — the right vision or view (Samyak Darshana), right knowledge (Samyak Gyana) and right conduct (Samyak Charitra) — constitutes the path to liberation. These are known as the triple gems (or jewels) of Jainism and hence also known as Ratnatraya. These three are essential for soul to move up spiritually.

Right View, Knowledge and Conduct

Right View:

* Right View - Many disciplines of knowledge are developed based on certain fundamental givens, or axioms. For example, Euclidean geometry is an axiomatic system, in which all theorems ("true statements given the axioms") are derived from a finite number of axioms. Special theory of relativity base itself on one of the fundamental principles called "The Principle of Invariant Light Speed". It takes it as given that light in vacuum propagates with the constant speed in terms of any system of inertial coordinates, regardless of the state of motion of the light source. Like these structured disciplines of study, Jainism bases itself on the concepts of Jiva (living souls), Ajiva (non-living objects) and the bondage that arises between them due to their interaction (karmic flow) as starting point for the development of its knowledge and practice.

* This is in a way very similar to the popular and modern practice within large commercial organisations to use their vision and mission statement, so as to guide in formulating their procedures, processes and practice
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* Jain scholar Umasvati defines samayak darsana (right vision) as "Tattvarthasraddhanam Samyak-darsanam", which means determination to find out the meaning of the essence of reality is the right vision.

* The framework of right view in Jainism, consists of nine principles on Jiva (living beings), Ajiva (non-living objects), Papa (bad karma), Punya (good karma), Asrava (in-flux of karma), Bandha (bonding and constraining soul), Samvara(stoppage of in-flux of karma), Nirjara (eradication of karma) and Moksa (liberation or salvation). These nine fundamental principles, provide the metaphysical structure of Jain Philosophy.

* An intelligent conviction and profound faith in the essential nature of the soul, of matter, and of their mutual relationships, actions and reactions, is necessary condition for launching upon the path of liberation.

* Each soul when completely free from karmic influences acquires the state of perfection.

* One soul may experience right vision as a natural process while another soul acquires it through some external agency. This is just like one man learning the art of public speaking with the help of a teacher or by observing others while another man may naturally have the ability. Jainism declares the hallmark of a person who has the right vision are, spiritual calmness (Prasanna), desire for liberation from the endless birth-life-death cycles (Samvega),without any attachment or aversion to anything (Nirveda), kindness (Anukampa), and belief in these fundamental principles (Astikya).

Right knowledge:

* Right knowledge reveals the true nature of reality. Most of our knowledge is sensory based (mati) and based on recorded knowledge developed by our ancestors in the form of books, articles, papers and other medium (sruta). Jain philosophers also include the knowledge acquired directly without any medium. This is achieved by removing the karmic veil on the soul.

* A person who sees the objects illuminated by coloured light may not be able to judge the true colour of the objects. However, the same person viewing these objects illuminated by sun light will see their true nature of its colours, without difficulty. Similarly, proper knowledge is essential to provide the right guidance to the soul in its journey towards spiritual uplifting.

* Right view and right knowldege are inter-dependent. A good analogy is a case of two men, one blind and another lame caught in a bush fire, and wanting to get to a safer place. If both co-operated, the blind can carry the lame man and the lame can direct on the path to take, thereby both safely getting out of the bush fire. Want of proper faith amounts to blindness and want of proper knowledge amounts to lameness. The two complement and support each other in refining the model and understand the reality better. There is a fair degree of inter-play between the two and they are not only inter-twined but also linked with the third jewel, namely the conduct, where the knowledge is applied and experienced. Another good example to illustrate this point can be found in the fairly recent scientific history in the development of our knowledge base about light. For a long time, scientists modelled light as electromagnetic waves until photoelectricity was discovered requiring them to re-model it as both wave and a particle. The point to make here is that our perceptions including using mind is so limited in nature to understand and comprehend the complexities of reality. This means, the interaction between the three gems is very important to get to the real essence of nature. Jain philosophers have included the concept of multiple view points in their philosophy, so as not to get attached to any one particular view point or model.

* The jain theory of knowledge is a highly developed one based on comprehensive apprehension of reality in multitude of view points and relativity.

* Anekantavada, which literally means search of truth from different points of view, is the application of the principle of equality of souls in the sphere of thought. It is a jain philosophical standpoint just as there is the Advaitic standpoint of Sankara and the standpoint of the Middle Path of the Buddhists. This search leads to understanding and toleration of different and even conflicting views. When this happens prejudices subside and tendency to accommodate increases. The theory of Anekanta is therefore unique experiment of non-violence at the root.

* A derivation of this principle is the doctrine of Syadvada that highlights every view is relative to its view point. For example, when an object weighs 50 Kilograms, the measurement is true in the gravitational environment of planet earth. The same object, when measured on the moon where the forces of gravity are entirely different, will be something else. It is a matter of our daily experience that the same object which gives pleasure to us under certain circumstances becomes boring under different situations. Nonetheless relative truth is undobutedly useful as it is a stepping stone to the ultimate realisation of reality. The theory of Syadvada is based on the premise that every proposition is only relatively true. It all depends on the particular aspect from which we approach that proposition. Jains therefore developed logic that encopasses seven fold predication so as to assist in the construction of proper judgement about any proposition.

* Syadvada provides Jainas with a systematic methodology to explore the real nature of reality and consider the problem in a non-violent way from different perspectives. This process ensures that each statement is expressed from seven different conditional and relative viewpoints or propositions, and thus it is known as theory of conditioned predication. These seven propositions are described as follows:

1.Syād-asti — "in some ways it is"
2.Syād-nāsti — "in some ways it is not"
3.Syād-asti-nāsti — "in some ways it is and it is not"
4.Syād-asti-avaktavya — "in some ways it is and it is indescribable"
5.Syād-nāsti-avaktavya — "in some ways it is not and it is indescribable"
6.Syād-asti-nāsti-avaktavya — "in some ways it is, it is not and it is indescribable"
7.Syād-avaktavya — "in some ways it is indescribable"

* As Dr.S.Radhakrishnan stated "Attributes which are contradictory, in the abstract co-exist in life and experience. The tree is moving in the sense that its branches and leaves are moving when there is a wind and it is not moving since it is fixed to a place in the ground. It is necessary for us to know a thing is clearly and distinctly, in its self-existence as well as in its relations to other objects." There are numerous examples that can be referenced from the field of science to substantiate this view. Another way to approach the same example is that for an observer on earth, it would seem that the tree is stationary. But for an observer on a space it will be moving along with earth. Einstein's theory of relativity depends on this relativistic view given the properties of light.

* This means, no model of reality is absolute including religious/spiritual/philosophical concepts. However, each model provides insight into the working of the universe that are useful within the bounds of its framework and therefore useful under certain conditions.

Right conduct:

* Right conduct is the application of the knowledge developed, so as to exercise control over our inner desires and reach a stage where there is no attachment or aversion.

* And it follows, that there can be no right conduct without the right knowledge. Jainism has well developed processes for applying the knolwedge in the right manner. It prescribes vows(vrats) in the areas of Non-violence, Truthfulness, Non-stealing, Control of senses, and Non-possessiveness.

* The interesting aspect is that on this path there is a place for every one from the beginner to the most advanced seeker-the saints. Further, it encompasses all aspects of human life namely social, personal, economic and spiritual leading to integrated development of the individual.

* This Jain path is open to all irrespective of caste, creed or class, for Jains and non-Jains alike. It has been rightly remarked by the missionary author Mrs. Sinclair Stevenson that "even Europeans and Americans, although they may never have heard of Jainism, if they follow through unconsciously, the rules and conduct, of necessity, destroy their Karma and so are sped to Moksha like an arrow from the bow."

* Without the right conduct, there is no annihilation of Karmas.

* And without annihilation of karmas there is no liberation.

* Just like the light from millions of lamps is of no avail to a blind person, studying scriptures alone is of no use to a person who does not apply them.

* Jainism divided the vows into major or absolute Vows (Maha Vrats) and Minor Vows or Relative Vows (Anu Vrat). Maha Vrats impose strict discipline for monks and nuns to follow principles of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness. Anu Vrats impose less strict discipline for common men and women to adhere to the same principles. Additionally, seven more supportive vows are added to assist the general people pursuing community and family life.

Jain stages of spiritual developments (Gunasthan)

Jainism acknowledges that the soul advances to its liberated stage in various steps, called Gunasthan. Jain literature describes these states in detail. The following provides a concise summary on the various status of soul in its journey to spiritual advancement.

Awakening - Developing right view: 1. Lowest stage with ignorance, delusion, and negative attitude towards reality. This is the normal condition of all souls involved in the samsara, and is the starting point of spiritual evolution. 2. Indifference to reality with occasional vague memory of spiritual insight. 3. Fleeting moments of curiosity towards understanding reality. 4. Awareness of reality with trust developed in the right view, combined with willingness to practice self-discipline. The soul may be able to subdue the four passions namely anger, pride, deceit and greed.

Developing right view and discipline: 5. The soul now begins to observe some of the rules of right conduct with a view to perfect itself. With the discipline of introductory or partial vows, the soul starts on the process of climbing spiritual ladder. 6. Ascetic vows taken up with firm resolve to control passions. There may be failures due to lack of full control over passions or carelessness.

Developing self discipline and knowledge 7. Intense practice of vows assisted in better self-control and virtually replaced carelessness with spiritual vigilance and vigor. 8. Closer to perfect self-control over actions, higher control over mind, thought and passions with the soul ready for reduction of the effects of conduct-deluding karma. 9. Higher control over removal of passions, and elimination of conduct-deluding karma begins. 10. Complete elimination of all passions except for subtle degree of attachment.

Gaining absolute knowledge and bliss: 11. Suppressed passions and lingering conduct-deluding karma may rise to drag the soul to lower stages; fleeting experiences of equanimity. 12. This is the point of no return. All passions as well as conduct-deluding karma are eliminated. Permanent internal peace achieved. No new bondage from this point onwards. 13. All Ghatiya karma eliminated. Omniscience achieved and Arihant stage reached. However the perfected soul is still trapped in the physical body (with right knowledge attained). 14. Siddha stage reached. Purest soul associated with no physical body.

also see Main article: gunasthana